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J. W. Harvey [27]J. Harvey [16]Joy Harvey [15]Jean Harvey [12]
John W. Harvey [11]John Harvey [6]John Collins Harvey [5]Jonathan Harvey [3]

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Profile: John Harvey
Profile: John Harvey (Whittier College)
Profile: Jennifer Harvey (Laurentian University)
Profile: Jason Harvey (Arizona State University)
  1. Sandra Lee Bartky, Paul Benson, Sue Campbell, Claudia Card, Robin S. Dillon, Jean Harvey, Karen Jones, Charles W. Mills, James Lindemann Nelson, Margaret Urban Walker, Rebecca Whisnant & Catherine Wilson (2004). Moral Psychology: Feminist Ethics and Social Theory. Rowman & Littlefield Publishers.
    Moral psychology studies the features of cognition, judgement, perception and emotion that make human beings capable of moral action. Perspectives from feminist and race theory immensely enrich moral psychology. Writers who take these perspectives ask questions about mind, feeling, and action in contexts of social difference and unequal power and opportunity. These essays by a distinguished international cast of philosophers explore moral psychology as it connects to social life, scientific studies, and literature.
     
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  2.  21
    Jean Harvey (2007). Moral Solidarity and Empathetic Understanding: The Moral Value and Scope of the Relationship. Journal of Social Philosophy 38 (1):22–37.
  3.  6
    Joy Harvey (1990). Essay Review: Russian Darwinism. [REVIEW] Journal of the History of Biology 23 (3):523-527.
  4.  40
    Jean Harvey (2010). Victims, Resistance, and Civilized Oppression. Journal of Social Philosophy 41 (1):13-27.
  5.  76
    J. Harvey (2000). Colour-Dispositionalism and its Recent Critics. Philosophy and Phenomenological Research 61 (1):137-156.
    Dispositionalist accounts of colour concepts are now largely discarded. But a number of recent and influential objections to this type of theory can be readily answered providing the dispositionalist account contains the key elements it should---which actual versions in the literature do not. I explicate some of the conceptual components needed in such an account once we correctly understand the anthropocentricity of the colour concepts involved. When these components are incorporated into dispositionalism, including one crucial distinction in particular, some powerful (...)
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  6.  7
    J. Harvey (1995). The Emerging Practice of Institutional Apologies. International Journal of Applied Philosophy 9 (2):57-65.
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  7.  13
    John Harvey (2007). Neutral Monism and the Social Character of Consciousness. Philosophy Today 51 (1):52-59.
    After thousands of years of work, the mind-body problem endures as one of the most tantalizing issues in metaphysics. For my purposes I formulate the question as: What is the relation between consciousness and matter? The solution to the mind-body problem that I offer is a version of neutral monism, the view that mental and physical events are both to be derived from some stuff that in itself is neither physical nor mental. This paper specifies the conditions under which consciousness (...)
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  8.  17
    Shirley A. Roe, Philip J. Pauly, John F. Cornell & Joy Harvey (1987). The J.H.B. Bookshelf. Journal of the History of Biology 20 (3):423-430.
  9.  11
    John Laird, A. A. Luce, J. W. Harvey & Arthur T. Shillinglaw (1946). New Books. [REVIEW] Mind 55 (218):179-186.
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  10.  24
    J. Harvey (1990). Paying Organ Donors. Journal of Medical Ethics 16 (3):117-119.
    Following an earlier paper in the journal in which Evans argued that it was commercial exploitation, not mere payment, that was morally objectionable about certain sorts of organ donation, this paper looks at the moral issues when commercial exploitation is eliminated from systems of paid organ donation. It argues that there are no conclusive moral arguments against such schemes for non-exploitative paid kidney donation.
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  11.  14
    Shirley A. Roe, Thomas F. Glick, Joy Harvey, F. Weiling & John Scarborough (1981). The J.H.B. Bookshelf. Journal of the History of Biology 14 (2):355-362.
  12.  14
    Shirley A. Roe, Keith R. Benson, Joy Harvey & Sharon E. Kingsland (1987). The J.H.B. Bookshelf. Journal of the History of Biology 20 (1):131-135.
  13.  7
    J. Harvey (2000). Social Privilege and Moral Subordination. Journal of Social Philosophy 31 (2):177–188.
  14.  17
    J. Harvey (1990). Stereotypes and Group-Claims: Epistemological and Moral Issues, and Their Implications for Multi-Culturalism in Education. Journal of Philosophy of Education 24 (1):39–50.
  15.  7
    Mark V. Barrow Jr, Keith R. Benson, Paula Findlen, Deborah Fitzgerald, Joel B. Hagen, Joy Harvey, Sharon E. Kingsland, Jane Maienschein, Gregg Mitman & Lynn K. Nyhart (1996). The JHB Bookshelf. Journal of the History of Biology 29:463-479.
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  16.  7
    John Harvey (1998). Book Reviews. [REVIEW] British Journal of Aesthetics 38 (3):285-287.
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  17.  7
    James W. Harvey & Kevin F. McCrohan (1988). Fundraising Costs Societal Implications for Philanthropies and Their Supporters. Business and Society 27 (1):15-22.
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  18.  5
    Jean Harvey (2014). Beyond Policy and Law. International Journal of Applied Philosophy 28 (1):1-17.
    In recent decades governments around the world have been increasingly concerned about terrorism and have introduced new laws and policies in an attempt to combat it. I examine here the weakest link in chains of security management: what I call the realm of “the informal,” where neither law nor formal policy is at work, but where stereotypes, traditional sayings and jokes, social ideals often promoted by mass media, etiquette requirements certainly are. This realm is so dangerous precisely because of its (...)
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  19.  17
    Jean Harvey (2008). Companion and Assistance Animals. International Journal of Applied Philosophy 22 (2):161-176.
    This paper examines one approach to the ethics of companion animals, which emerges from the dominant historical tradition and is increasingly familiar in everyday life as well as in work on companion animals in the social sciences. I label it the “utilization with welfare-safeguards” model, or, more gently worded, “seeking benefits while ensuring welfare.” Some of the “benefits” considered are complex ones (like guiding the sight impaired) and others simpler (like reducing stress or providing affection). I explore several problems involved (...)
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  20.  19
    John Collins Harvey (1989). Speculations Regarding the History of Donum Vitae. Journal of Medicine and Philosophy 14 (5):481-491.
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  21.  4
    Joy Harvey (2009). Darwin's 'Angels': The Women Correspondents of Charles Darwin. Intellectual History Review 19 (2):197-210.
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  22.  4
    John Collins Harvey (1996). The Foundation of Ethical Theory in the Clinic. Kennedy Institute of Ethics Journal 6 (4):343-347.
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  23.  2
    J. Harvey (1999). Justice Theory and Oppression. Canadian Journal of Philosophy 29 (Supplement):171-190.
  24.  21
    J. Harvey (2002). Stereotypes and Moral Oversight in Conflict Resolution: What Are We Teaching? Journal of Philosophy of Education 36 (4):513–527.
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  25.  11
    John Collins Harvey (2004). André Hellegers and Carroll House: Architect and Blueprint for the Kennedy Institute of Ethics. Kennedy Institute of Ethics Journal 14 (2):199-206.
    : The Newman programs established at secular colleges and universities provided an opportunity for intellectual, spiritual, and social growth among the Catholic student population. As a young physician and junior medical faculty member, André Hellegers took part in the early organization and ongoing work of Carroll House, the Newman Center at the Johns Hopkins Medical Institutions. Hellegers's experience at Carroll House enabled him to develop a clear blueprint of an academic center of excellence for the scientific, theological, and philosophical exploration (...)
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  26.  15
    J. W. Harvey (1948). The Second Treatise on Civil Government and A Letter Concerning Toleration. By John Locke. Edited with an Introduction by J. W. Gough. (Basil Blackwell. Oxford. 1946. Pp. Xxxix + 165. 8s. 6d. Net.). [REVIEW] Philosophy 23 (85):178-.
  27.  9
    John W. Harvey (1941). J. H. Muirhead, 1855-1940. Mind 50 (197):88-91.
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  28.  19
    J. Harvey (1995). Humor as Social Act: Ethical Issues. [REVIEW] Journal of Value Inquiry 29 (1):19-30.
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  29.  12
    Jennifer Harvey (2011). White Protestants and Black Christians: The Absence and Presence of Whiteness in the Face of the Black Manifesto. Journal of Religious Ethics 39 (1):125-150.
    This essay brings Critical Whiteness Studies into liberationist Christian ethics in order to analyze white Protestant responses to the 1969 Black Manifesto, which demanded reparations from white churches. The essay's primary argument is that the absence of a sense of white moral agency among white Protestants manifested itself in behaviors and rhetoric that ensured whiteness went unacknowledged, which caused Protestant responses to the Manifesto to fail. A related argument is that white behavior and rhetoric were particularly dramatic because of the (...)
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  30.  3
    Ronald Rainger, Joy Harvey, Mary P. Winsor, Joe Cain & Keith R. Benson (1997). The J. H. B. Bookshelf. Journal of the History of Biology 30 (2):303-315.
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  31.  3
    John H. Harvey (1961). Book Reviews. [REVIEW] British Journal of Aesthetics 1 (4):285-287.
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  32.  2
    John W. Harvey (1941). Ideals of Religion. By A. C. Bradley (Gifford Lectures, 1907). (London: Macmillan & Co. 1940. Pp. Viii + 286. Price 12s. 6d. Net.). [REVIEW] Philosophy 16 (61):84-.
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  33.  7
    J. Harvey (2008). Bridging the Gap: The Intellectual and Perceptual Skills for Better Academic Writing. Teaching Philosophy 31 (2):151-159.
    Philosophical clarity is not simply a matter of style; it affects the quality of the thinking and writing and so the level of intellectual rigor. Achieving maximum clarity requires both intellectual and perceptual skills. The intellectual grasp of what philosophical clarity involves motivates writing with greater clarity. The perceptual skill of seeing exactly what we have written enables such improvement to occur. This paper explains a technique used in graduate-level courses to move both sets of skills, which in turn typically (...)
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  34.  9
    Jean Harvey (2010). Authentic Social Justice and the Far Reaches of “The Private Sphere”. Social Philosophy Today 26:9-22.
    The one sphere of life where a claimed right to privacy is most sympathetically received is in the inner realm of the mind. I will look briefly at Joseph Tussman’s claim that a government is not only entitled but morally required to be concerned with and involved in the minds of the nation’s citizens. I then further explore reasons why the realm of the mind matters not only morally but politically. There are consequentialist reasons, but more interestingly there are non-consequentialist (...)
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  35.  13
    J. Harvey (1992). Challenging the Obvious: The Logic of Color Concepts. Philosophia 21 (3-4):277-94.
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  36.  11
    John Harvey (2006). The Burdens-Benefits Ratio Consideration for Medical Administration of Nutrition and Hydration to Persons in the Persistent Vegetative State. Christian Bioethics 12 (1):99-106.
    In this article, Harvey notes the initial confusion about the statement made by the pope concerning artificial nutrition and hydration on patients suffering persistent vegetative states (PVS) due to misunderstanding through the translation of the pope's words. He clarifies and assesses what was meant by the statement. He also discusses the problems of terminology concerned with the subject of PVS. Harvey concludes that the papal allocution was in line with traditional Catholic bioethics, and that while maintaining the life of a (...)
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  37.  7
    J. Harvey (2008). Bridging the Gap. Teaching Philosophy 31 (2):151-159.
    Philosophical clarity is not simply a matter of style; it affects the quality of the thinking and writing and so the level of intellectual rigor. Achieving maximum clarity requires both intellectual and perceptual skills. The intellectual grasp of what philosophical clarity involves motivates writing with greater clarity. The perceptual skill of seeing exactly what we have written enables such improvement to occur. This paper explains a technique used in graduate-level courses to move both sets of skills, which in turn typically (...)
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  38.  3
    Jean Harvey (2004). Gratitude, Obligation, and Individualism. In Peggy DesAutels & Margaret Urban Walker (eds.), Moral Psychology: Feminist Ethics and Social Theory. Rowman & Littlefield 33.
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  39.  13
    J. Harvey (1979). Systematic Transposition of Colours. Australasian Journal of Philosophy 57 (September):211-19.
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  40.  2
    J. W. Harvey (1945). One Kind of Religion. By Helen Wodehouse (Cambridge University Press. 1944. Pp. 208. Price, 8s. 6d. Net.). Philosophy 20 (77):274-.
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  41.  2
    John Harvey (2004). The Photographic Medium: Representation, Reconstitution, Consciousness, and Collaboration in Early-Twentieth-Century Spiritualism. Technoetic Arts 2 (2):109-124.
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  42.  1
    John W. Harvey (1957). The Modern Predicament. A Study in the Philosophy of Religion. (Based on the Gifford Lectures Delivered in the University of St. Andrews.) By H. J. Paton. (London: Allen and Unwin. 1955. Pp. 405. Price 30s.). [REVIEW] Philosophy 32 (122):262-.
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  43.  2
    J. W. Harvey (1950). Democracy and the Quaker Method. By F. E. Pollard, Beatrice E. Pollard and R. S. W. Pollard. (London: The Barnesdale Press. Pp. 160. Price 8s. 6d.). [REVIEW] Philosophy 25 (94):277-.
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  44.  8
    E. D. Pellegrino, J. C. Harvey & K. T. Fitzgerald (2002). Must the Church Be Mute Lest Its Truths Be Distorted? A Response to Engelhardt. Christian Bioethics 8 (1):43-47.
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  45.  8
    J. Harvey (1996). Oppression Moral Abandonment, and Thi! Role of Protest. Journal of Social Philosophy 27 (1):156-171.
  46.  6
    J. Harvey (1974). Precising the Notion of a Discipline. Educational Philosophy and Theory 6 (1):13–30.
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  47.  4
    Jean Harvey (2006). The Burden of Securing Social Justice. Social Philosophy Today 22:137-152.
    It is a commonsense view held by many citizens in democratic nations that whether or not a society is socially just depends on the nature of these major institutions and their functioning. On this view, social justice is so to with what philosophers have referred to as “realized, rather than abstract, institutions,” rather than, say, individual character or actions. I will examine one sensible sounding argument in support of this view, which I will call “The Effects Argument.” It is deceptively (...)
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  48.  5
    J. W. Harvey (1929). Phenomenology as a Method and as a Philosophical Discipline. By Marvin Farber Ph.D., (University of Buffalo Studies. Monographs in Philosophy, No. 1. Buffalo, U.S.A.1928. Pp. Viii + 130.). [REVIEW] Philosophy 4 (13):137-.
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  49.  5
    J. Harvey (1995). Categorizing and Uncovering "Blaming the Victim" Incidents. Journal of Social Philosophy 26 (2):46-65.
  50.  4
    John W. Harvey (1957). The Pragmatic Humanism of F. C. S. Schiller. By Reuben Abel. (King's Crown Press, Columbia University, New York. 1955.). Philosophy 32 (120):79-.
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